1 Corinthians 11 6

1 Corinthians 11:6 kjv

For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.

1 Corinthians 11:6 nkjv

For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered.

1 Corinthians 11:6 niv

For if a woman does not cover her head, she might as well have her hair cut off; but if it is a disgrace for a woman to have her hair cut off or her head shaved, then she should cover her head.

1 Corinthians 11:6 esv

For if a wife will not cover her head, then she should cut her hair short. But since it is disgraceful for a wife to cut off her hair or shave her head, let her cover her head.

1 Corinthians 11:6 nlt

Yes, if she refuses to wear a head covering, she should cut off all her hair! But since it is shameful for a woman to have her hair cut or her head shaved, she should wear a covering.

1 Corinthians 11 verses

1 Corinthians 11 6 meaning

First Corinthians 11:6 addresses women's appearance during prayer or prophecy within the Corinthian church. The verse presents a logical argument: if a woman refuses to wear a head covering (a symbol of modesty and alignment with God's order), then, to maintain consistency, she should also cut her hair short or shave her head completely. However, Paul immediately points out that a shaved or short-cut head for a woman was considered a sign of severe disgrace, shame, or immorality in that culture. Therefore, by acknowledging the shamefulness of such an appearance, the woman implicitly acknowledges the need to wear a head covering. It highlights the importance of outward presentation reflecting inner spiritual order and respect.

1 Corinthians 11 6 Context

First Corinthians 11:6 is situated within Paul's instructions regarding conduct in corporate worship, specifically addressing head coverings for women. The immediate context of verses 2-16 establishes an order of authority or headship: God is the head of Christ, Christ is the head of man, and man is the head of woman (v.3). Paul argues that an uncovered head for a woman praying or prophesying (v.5) is a public dishonor to her "head" (her husband or perhaps metaphorically, her source/authority).

Culturally, in the Greco-Roman city of Corinth, hair and head coverings carried significant social meanings. For respectable women, a head covering often signified modesty, honor, and their marital status. Conversely, a woman with a shaved or closely shorn head was associated with disgrace, adultery, prostitution, or deep mourning, distinguishing her from respectable women. Paul’s argument, therefore, draws upon these societal norms to maintain order, uphold distinctions, and prevent scandal within the Christian community, which should embody the highest standards of decorum and respect. This directive was not meant to silence women but to ensure that their participation in spiritual activities occurred in a manner consistent with their cultural expressions of modesty and submission to spiritual authority.

1 Corinthians 11 6 Word Analysis

• For if (εἰ γὰρ - ei gar): Introduces a conditional argument, indicating a logical consequence. Paul is setting up a hypothetical scenario to make a point.

• a wife (γυνὴ - gynē): This Greek term can mean "woman" or "wife." In the context of verses 3-10, where "head of a wife is her husband," it predominantly refers to married women, but it also carries implications for women in general within the church's social dynamics, emphasizing the distinct roles of the sexes.

• will not cover her head (μὴ κατακαλύπτεται - mē katakalyptetai): The Greek verb katakalyptō means "to cover completely," implying a veil or head covering. The "uncovered" (ἀκατακάλυπτος - akatakalyptos) state was culturally problematic. This refers to the external act of not wearing a head covering, symbolizing a lack of decorum or alignment with established order.

• then she should cut her hair short (καὶ κειράσθω - kai keirasthō): Keirasthō comes from keirō, meaning "to shear," "to cut short," or "to clip." This refers to a severe shortening of hair, similar to shearing sheep, often a sign of humiliation or mourning in ancient cultures, making a woman appear less feminine or respectable.

• But if (εἰ δὲ - ei de): Transitions to the second part of the conditional argument, setting up a contrast or an alternative outcome.

• it is disgraceful (αἰσχρὸν - aischron): A strong term meaning "shameful," "dishonorable," or "morally ugly." Paul appeals to their ingrained cultural understanding of honor and shame. Such an appearance would evoke social stigma and moral condemnation.

• for a wife to have her hair cut short (γυναικὶ κείρασθαι - gynaikiki keirasthai): Reiterates the concept of severely cut hair being disgraceful for a woman, emphasizing the point from the first half of the verse.

• or her head completely shaved (ἢ ξυρᾶσθαι - ē xyrāsthai): Xyrāsthai comes from xyraō, meaning "to shave off completely." This was an even more extreme act than cutting hair short, commonly associated with deep humiliation, servitude, or a public mark of an adulteress or prostitute.

• then she should cover her head (κατακαλυπτέσθω - katakalyptesthō): This is the logical conclusion. If they acknowledge the disgrace of short or shaved hair, then the honorable and appropriate alternative is to wear the head covering. This closes the argument by asserting the necessity of the covering based on the universally accepted understanding of shame and propriety.

• Words-group by words-group analysis:

  • "For if a wife will not cover her head, then she should cut her hair short": This is a reductio ad absurdum argument. Paul argues that if a woman disregards the cultural norm of a head covering (a symbol of respect and order), then, to be consistent in showing her disregard for appropriate gender appearance, she might as well go to the extreme of having short hair. He uses hyperbole to expose the underlying attitude.
  • "But if it is disgraceful for a wife to have her hair cut short or her head completely shaved, then she should cover her head": This is the crucial logical hinge. Paul presumes that the Corinthian women do consider short or shaved hair disgraceful. By acknowledging this deep-seated cultural sense of shame, they are logically compelled to embrace the opposite practice – wearing a head covering – which represents honor and aligns with both their culture and God's ordained order. The argument connects an undesirable, shameful state (shorn hair) to its perceived acceptable alternative (covered head) through the shared concept of public respect and propriety.

1 Corinthians 11 6 Bonus Section

The concept of "glory" (δόξα - doxa) mentioned earlier in 1 Corinthians 11:7 (man is the image and glory of God, but woman is the glory of man) provides an underlying theological framework for verse 6. When a woman prays or prophesies unveiled in a culturally inappropriate way, she may be perceived as dishonoring "her head" (her husband or source) and obscuring the intended reflection of order, rather than upholding it. The head covering, in this context, might be seen as a recognition of this relational glory and order, particularly in a public setting.

Furthermore, some scholars emphasize that the "angels" mentioned in 1 Corinthians 11:10 could refer to cosmic witnesses to the church's order. This would imply that the conduct within the assembly, including appropriate distinctions in gender appearance, has implications not just for the community but for the broader spiritual realm, underscoring the gravity and significance of Paul's instructions regarding orderly worship and respectful adherence to spiritual authority. This elevates the discussion from mere cultural etiquette to one of cosmic importance and spiritual testimony.

1 Corinthians 11 6 Commentary

1 Corinthians 11:6 serves as a foundational argument for Paul's instructions on head coverings, directly linking an act of covering to the prevailing cultural understanding of shame and honor for women. It presents a logical dilemma: a woman either signals her adherence to an honorable presentation through covering, or by rejecting covering, she risks appearing as disgraceful as one who has cut her hair short or shaved her head, a sign typically reserved for adulteresses, prostitutes, or those in extreme mourning or servitude. Paul uses this culturally understood disgrace to highlight that decorum in public worship, and specifically the distinct visual presentation of men and women, was not a minor issue but intrinsically tied to the honor of Christ, men, and women, and to maintaining divine order within the assembly. It is a call for outward practices that align with inner reverence and the established spiritual hierarchy.